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ETHICAL DOCTRINES IN JAINISM
everywhere. According to Jainism, he has put an end to all sorrows because he has destroyed all attachment to the objects of the world. Thirdly, Jainism, the Gitā, and the Upanişads concur with one another regarding the fact that by virtue of self-realisation or establishment in Brahmanic experience, the perfect mystic has transcended the dualities of friends and foes, pleasure and pain, praise and censure, life and death, sand and gold, attachment and aversion.2 Fourthly, in view of the Kathopanişad and the Mundakopanişad the tangles of the heart of the perfected mystic are unravelled. In other words, on account of his arriving at the acme of realisation, the mystic is freed from all doubts whatsoever. According to Jainism, the mystic has intuitively known all the objects of the world, owing to the outright removal of all the filth of karman;t consequently the invasion of any doubt is out of question.5 Fifthly, he who has ascended the mystical heights has necessarily identified himself with evenness and equanimity and kept himself away from the accumulation of the detrimental elements of Punya and Pāpa. The Bodhapāhuda opines that the Arahanta has transcended Punya and Pāpa etc., and equanimity follows from this by implication. Sixthly, the Kathopanişad and the Gitā recognise that the excellent mystic experiences illimitable bliss. The Mokşapāhuda pronounces that the Yogi after making conceit, deceit, anger and pride extinct, and after attaining pure nature realises happiness par-excellence. Seventhly, the state of the saint who has achieved culmination in Yoga, is totally opposed to the persons pursuing ordinary life. What is night for all beings is the time of waking for the perfected soul; and what is waking time for all beings is the night for the sage who has attained perfection. 10 According to Kundakunda, the true Yogi sleeps in Vyavahāra, while he is awake in his own work of self realisation.11 The Acārāṇga tells us that the unwise sleep, the sages always awake.12 Samantabhadra speaks that being impelled by the desire to live and enjoy, the commonplace persons work hard in the day, and getting
1 B.G. II. 65; V. 26. 1. Up. 7.; Mu. Up. III. 1. 2. 2 Prava. III. 41.; Svayambhū. 10.; Ka. Up. I. 2. 12.; B.G. VI. 7, 8, 9.; II. 56, 57. 3 Ka. Up. II. 3, 15., Mu. Up. II. 2, 8.
4 Prava. I. 15. 5 Prava. Il-105. 6 B.G. II. 50.; V-19.; Mu. Up. III. 1, 3. 7 Bo. Pā. 30. 8 Ka. Up. I. 2, 13.; B. G. VI. 28. 9 Mo. Pā. 45. 10 B.G. II. 69. 11 Mo. Pā. 31.
12 Acārā. I. 3, 1. (P 28).
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